The National Catholic Register portal reports that the usurper “Pope” Leo XIV (Robert Prevost) addressed members of the eponymous “Leo XIV International Study Center” on September 18, 2026, praising laypeople and religious who allegedly shaped Catholic social teaching and embodied “a Church forging ahead in new directions.” The antipope extolled “Christian humanism” as a “vision open to the Creator,” called for formation in public life rooted in “solidarity, justice, and peace,” and invoked a “civilization of love” built through “walking together” in dialogue with all. This address constitutes a manifesto of the conciliar sect’s apostasy: it substitutes the Social Reign of Christ the King for a Masonic “civilization of love,” replaces the immutable deposit of faith with an evolving “humanism,” and inverts the divine constitution of the Church by making the laity the architects of doctrine.
The Usurper’s Manifest Heresy: Automatic Loss of Office
The very premise of this report — that a man named Robert Prevost occupies the Chair of Peter as “Pope Leo XIV” — is a theological impossibility. As St. Robert Bellarmine teaches in De Romano Pontifice: “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” The “Defense of Sedevacantism” file confirms: “By notorious and publicly manifested heresy, the Roman Pontiff, should he fall into it, is deprived ipso facto of his personal jurisdiction even before any declaratory sentence by the Church.” The line of usurpers began with John XXIII; Leo XIV is but the latest manifest heretic to sit in the Vatican, his “magisterium” a stream of modernist novelties condemned by the Syllabus of Pius IX and Lamentabili Sane Exitu of St. Pius X. His “apostolic exhortation Dilexi Te” and “encyclical Magnifica Humanitas” are not acts of the Magisterium but private writings of a layman who has ipso facto severed himself from the Church by heresy.
“New Directions”: The Modernist Evolution of Dogma Condemned by St. Pius X
The phrase “a Church forging ahead in new directions” is a blunt admission of the modernist heresy of vital immanence and the evolution of dogma. St. Pius X in Lamentabili Sane Exitu condemned the proposition: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places” (prop. 59). He further condemned: “Dogmas, sacraments, and hierarchy, both in concept and in reality, are merely modes of explanation and stages in the evolution of Christian consciousness, which has multiplied and perfected, through external additions, the small seed hidden in the Gospels” (prop. 54). The antipope’s rhetoric of “epochal change” and “new directions” is the precise language of the condemned modernist error that truth changes with man (Lamentabili, prop. 58: “Truth changes with man, because it develops with him, in him, and through him”). There is no “new direction” for the Church; there is only the una via of Christ, via, veritas, et vita (Jn 14:6), handed down tradita est sanctis (Jude 1:3) once for all.
“Christian Humanism” and “Civilization of Love”: The Masonic Substitution of the Kingship of Christ
The antipope’s “Christian humanism” — a “vision open to the Creator” that “builds fraternal relationships” — is a naturalistic counterfeit of the Catholic social order. Pius XI in Quas Primas declares: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” The Syllabus of Pius IX condemns: “The civil government, even when in the hands of an infidel sovereign, has a right to an indirect negative power over religious affairs” (prop. 41) and “The Church ought to be separated from the State, and the State from the Church” (prop. 55). The slogan “civilization of love,” coined by the modernist Paul VI, is a Masonic parody of the Civilitas Christiana. It replaces the regnum Christi — which is spirituale (Jn 18:36), founded on the hypostatic union and the precious blood of Christ (1 Pet 1:19) — with a vague, horizontal “solidarity” that prescinds from the first commandment and the public confession of the true Faith. As Pius XI teaches: “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The antipope’s “humanism open to peace” is the laicism condemned in Quas Primas: “the secularism of our times, so-called laicism, its errors and wicked endeavors.”
Inversion of Hierarchy: The Laity as Architects of Doctrine
The assertion that Catholic social teaching “would not have been possible without the contribution of the laity, men and women alike, who grappled with the great issues of their time” is a democratist inversion of the divine constitution Ecclesia a Christo instituta. The Church is societas perfecta, hierarchica, docens — the laity’s role is credere, oboedire, sequi, not to “grapple with issues” and produce doctrine. The Syllabus condemns: “The obligation by which Catholic teachers and authors are strictly bound is confined to those things only which are proposed to universal belief as dogmas of faith by the infallible judgment of the Church” (prop. 22) — implying the laity have no magisterial role. The antipope’s praise of religious who “embodied a Church forging ahead in new directions” celebrates the aggiornamento that has destroyed religious life, replacing the votum stabilitatis and contemplatio with secular activism. This is the clericalism of the laity and the laicization of the clergy condemned by Pius XII.
“Walking Together” and “Dialogue”: The Synodal Path to Apostasy
The command to walk together “without closing the door to encounter even with those who are different and seem to think, speak, or act differently” is the essence of false ecumenism and religious indifferentism. The Syllabus condemns: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (prop. 15) and “Man may, in the observance of any religion whatever, find the way of eternal salvation” (prop. 16). Lamentabili condemns the modernist view that the Church should “only approve the common opinions of the Church listening” (prop. 6). The antipope’s “synodality” is the democraticization of truth, making the Church a “parliament of opinions” rather than the columna et firmamentum veritatis (1 Tim 3:15). St. Pius X warns: “The pursuit of novelty… leads to the most grievous errors, which become particularly pernicious when they concern sacred sciences.”
Political Formation as Service to the “Common Good”: Naturalistic Pelagianism
The call for “formation for public and political life conceived as a service to the common good, responsibility towards the community, and the building of relationships based on solidarity, justice, and peace” is pure naturalism. It prescinds from the supernatural end of man, the necessity of grace, the Social Kingship of Christ, and the duty of the State to profess the true religion. Pius XI in Quas Primas insists: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” The Syllabus condemns: “Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God” (prop. 56). The antipope’s “political formation” forms citizens of the Civitas Terrena divorced from the Civitas Dei — a Pelagian project of building paradise on earth without the Cross, without the Church, without Christ the King.
Augustinianism Perverted: Love as “Principle of Renewal” Divorced from Truth
The invocation of St. Augustine — “Love binds in order to liberate, unites in order to generate, and commits in order to build” — is a theft of the Doctor of Grace to serve the spirit of the world. True Augustinianism teaches: Dilige et quod vis fac — but dilige means dilige Deum, which means serve veritatem. The antipope’s “love” is caritas sine veritate, which Benedict XVI (another usurper) rightly called “an empty shell.” The reference to “God’s newness… which he works silently, freeing the old world from its dead ends” is the modernist immanentism condemned in Lamentabili (prop. 20: “Revelation was merely man’s self-awareness of his relationship to God”). The “old world” to be freed is the Tradition; the “dead ends” are the dogmas; the “paths” are the novelties of the conciliar sect.
Symptomatic Diagnosis: The Conciliar Sect’s Institutionalized Apostasy
This address is not an aberration but the systemic expression of the “Church of the New Advent.” The “Leo XIV International Study Center,” founded within the “Order of St. Augustinian” (itself a conciliar construct), dedicated to studying the “life and magisterium” of an antipope, exemplifies the auto-demolition of the Church spoken of by Paul VI. The collaboration with “universities, academic institutions, public bodies, civil society organizations, ecclesial institutions, and networks of associations” is the paramasonic networking of the abomination of desolation standing in the holy place (Mt 24:15). The choice of Florence — cradle of Renaissance humanism, precursor of the Enlightenment — as the center’s home is a deliberate symbol: the City of Man replacing the City of God. As the “False Fatima Apparitions” file exposes, the conciliar sect’s narrative is a Masonic psychological operation diverting attention from the modernist apostasy within. The antipope’s “Magnifica Humanitas” is the Magna Charta of this operation: man magnified, God diminished, the Church proletarianized.
Conclusion: Return to the Immutable Tradition and the True Pope
The only remedy for this pestifera haeresis is the radical rejection of the conciliar sect and adherence to the integral Catholic faith preserved by bishops and priests maintaining valid orders and the true Mass. As Pius XI commands in Quas Primas: “If all the faithful understood that they must fight bravely and always under the banner of Christ the King, then with apostolic zeal they will strive diligently to reconcile stray and unenlightened souls with the Lord and will stand guard so that God’s laws remain inviolate.” The “new directions” of Leo XIV lead to the abyss. The only direction is retro ad traditionem — back to the depositum fidei, the Social Kingship of Christ, the Latin Mass of Trent, and the Sede Vacante reality that the Chair of Peter awaits a true successor, not a “pilgrim of hope” building a “civilization of love” on the ruins of the Faith. Non praevalebunt (Mt 16:18).
Source:
Pope Leo XIV Praises Catholics Who Led Church in ‘New Directions’ (ncregister.com)
Date: 18.09.2026